نِظَامٌa string of verse ياO ابْنَson of وُدّيmy affection أَمْor لآلِيpearls
نِظَامٌ يا ابْنَ وُدّي أَمْ لآلِي
مُنَظَّمَةٌstrung بأسْلاَكِupon threads of السَّؤالِinquiry
مُنَظَّمَةٌ بأسْلاَكِ السَّؤالِ
Is it a string of verse, son of my affection, or pearls
strung upon the threads of inquiry?
تَقُولُit says إذَاwhen الأَسيرُthe captive أَرادَwishes سَيْراًa journey
تَقُولُ إذَا الأَسيرُ أَرادَ سَيْراً
إلىto رَبْعِthe dwelling of الْكَمالِperfection مَعَwith الْكَمالِperfection
إلى رَبْعِ الْكَمالِ مَعَ الْكَمالِ
It says: when the captive wishes to journey
to the dwelling of perfection, together with perfection,
ورَامَand seeks بأنْto يَدينَprofess بِماwhat حَوَتْهُit contains
ورَامَ بأنْ يَدينَ بِما حَوَتْهُ
نُصُوصُtexts of كِتابِthe Book of رَبيِّmy Lord ذِيpossessor of الْجَلالِmajesty
نُصُوصُ كِتابِ رَبيِّ ذِي الْجَلالِ
and seeks to profess what is contained
in the texts of my Lord’s majestic Book,
وَماand what فيis in سُنّةٍa tradition of للطُّهُرِthe pure one طَهَTaha
وَما في سُنّةٍ للطُّهُرِ طَهَ
مُسَلْسَلةٍtransmitted in a chain بأسْنادِthrough chains of الرّجالِmen
مُسَلْسَلةٍ بأسْنادِ الرّجالِ
and in the tradition of pure Taha,
transmitted through chains of men,
فَهَلْso is there غَيْرُother than الأَدِلّةِthe proofs منْany سَبِيلٍpath
فَهَلْ غَيْرُ الأَدِلّةِ منْ سَبِيلٍ
لِمَنْfor one who رامَseeks الْوُصولَreaching إلىto الْوِصالِcommunion
لِمَنْ رامَ الْوُصولَ إلى الْوِصالِ
is there any path besides the proofs
for one who seeks to reach communion?
وَهَلْand did خَيْرُthe best of الْقُرونِthe generations ومَنْand whoever يَليهِfollows it
وَهَلْ خَيْرُ الْقُرونِ ومَنْ يَليهِ
سَعَوْاpursue يَوْماًever إلىtoward قِيلٍhearsay وقالِand talk
سَعَوْا يَوْماً إلى قِيلٍ وقالِ
Did the best generations, and those who followed them,
ever pursue hearsay and idle talk?
فَقُلْso tell لِيme أَيُّwhich فَرْدٍindividual مِنْهُمُamong them قَدْever
فَقُلْ لِي أَيُّ فَرْدٍ مِنْهُمُ قَدْ
تَلَبّسَcloaked himself بانْتسابٍin an affiliation وانْتِحالِand an assumed label
تَلَبّسَ بانْتسابٍ وانْتِحالِ
Tell me: which one among them ever
cloaked himself in an affiliation or assumed label?
فَمَاso they did not عَرَفُواknow التَّمَذْهُبَschool affiliation فيduring رِحالٍstays
فَمَا عَرَفُوا التَّمَذْهُبَ في رِحالٍ
وَلاnor صَحِبُوهُdid they carry it يَوْماًever فيduring ارْتِحالِtravel
وَلا صَحِبُوهُ يَوْماً في ارْتِحالِ
They knew no attachment to a school while at home,
nor did they carry it with them when they traveled.
بإسْلامٍto Islam وإيمانٍand faith تَدَاعَوْاthey called one another
بإسْلامٍ وإيمانٍ تَدَاعَوْا
وَصَدّواand they turned away عَنْfrom مِراءٍwrangling أوor جِدالِdispute
وَصَدّوا عَنْ مِراءٍ أو جِدالِ
They called one another to Islam and faith
and turned away from wrangling and dispute.
وَمَنْand whoever قَصُرَتْfell short يَداهُhis hands عَنْof مَساعٍpursuits
وَمَنْ قَصُرَتْ يَداهُ عَنْ مَساعٍ
سَعَىwent نَحْوَtoward الأكابِرِthe elders للسُّؤالِto ask
سَعَى نَحْوَ الأكابِرِ للسُّؤالِ
Whoever’s hands fell short of such pursuits
went to the elders to ask.
فَيَشْرَبُso he drinks مِنْfrom مَعينِthe spring of النَّصِّthe text حَتّىuntil
فَيَشْرَبُ مِنْ مَعينِ النَّصِّ حَتّى
يقُولَhe says لَقَدْindeed رَويتُI am filled بماby what رَوَىhe related لِيto me
يقُولَ لَقَدْ رَويتُ بما رَوَى لِي
Thus he drinks from the spring of the text until
he says, ‘I am filled by what was related to me.’
ولمand no one was يُنْسَبْattributed إلىto الْمَسْؤولِthe one asked شَخْصٌa person
ولم يُنْسَبْ إلى الْمَسْؤولِ شَخْصٌ
ولمْand it did not يَخْطُرْoccur لَهُمْto them هَذَاthis ببالِin mind
ولمْ يَخْطُرْ لَهُمْ هَذَا ببالِ
No person was then attributed to the one he had asked,
nor did such a thought occur to them.
إذَاif ماindeed لَمْdoes not يَسَعْكَaccommodate you سَبيلُthe path of قَوْمٍa people
إذَا ما لَمْ يَسَعْكَ سَبيلُ قَوْمٍ
هُمُthey خَيْرُare the best of الْقُرونِthe generations بلاwithout جِدالِdispute
هُمُ خَيْرُ الْقُرونِ بلا جِدالِ
If the path of a people cannot accommodate you,
when they are, beyond dispute, the best generations,
فَقَدْthen indeed ضاقتْgrew narrow عَليْكَfor you الأَرْضُthe earth طُرّاًentirely
فَقَدْ ضاقتْ عَليْكَ الأَرْضُ طُرّاً
ودافَعْتَand you countered الْحَقِقَةَreality بالخَيالِwith fancy
ودافَعْتَ الْحَقِقَةَ بالخَيالِ
then the whole earth has grown narrow for you,
and you have countered reality with fancy.
فَمَنْso whoever يَعْلَمْknows فإنَّthen indeed لَهُfor him مَثِيلاًis a counterpart
فَمَنْ يَعْلَمْ فإنَّ لَهُ مَثِيلاً
مِنَamong الصَّحْبِthe Companions الْكِرامِthe noble بلاbeyond مِثالِcompare
مِنَ الصَّحْبِ الْكِرامِ بلا مِثالِ
Whoever knows has a counterpart
among the noble Companions, though they are beyond compare.
ومَنْand whoever يَجْهَلْdoes not know فإنَّthen indeed لَهُfor him نَظِيراًis a counterpart
ومَنْ يَجْهَلْ فإنَّ لَهُ نَظِيراً
مِنَamong الأَصْحابِthe Companions لاَذُواwho turned بالسُّؤالِto questioning
مِنَ الأَصْحابِ لاَذُوا بالسُّؤالِ
And whoever does not know has counterparts
among the Companions who turned to questions.
فَقَدْso indeed كانُواthey were عَلَىof قِسْمَيْنِtwo groups قِسْمٍa group
فَقَدْ كانُوا عَلَى قِسْمَيْنِ قِسْمٍ
مُجَلٍّexcelling قَدْindeed تَحلَّىadorned itself بالجلالِwith distinction
مُجَلٍّ قَدْ تَحلَّى بالجلالِ
They were of two kinds: one group
excelled and was adorned with distinction;
وقِسْمٍand a group ماwith no لَهُfor it فيin الْعِلْمِknowledge حَظٌّshare
وقِسْمٍ ما لَهُ في الْعِلْمِ حَظٌّ
وكانَand there was لَهُfor it حُظُوظٌshares فيin النِّزالِbattle
وكانَ لَهُ حُظُوظٌ في النِّزالِ
another had no share of learning
but had a share in battle.
كِلاَboth الْقِسْمَيْنِgroups قَدْindeed سَلَكواfollowed طَرِيقاًa path
كِلاَ الْقِسْمَيْنِ قَدْ سَلَكوا طَرِيقاً
وَمَاand they did not دَانُواprofess بِتَقْلِيدِimitation of الرّجالِmen
وَمَا دَانُوا بِتَقْلِيدِ الرّجالِ
Both groups followed a path
and did not profess imitation of men.
وَماand no one was نُسِبattributed امْرُؤٌa person مِنْهُمْamong them لِبَكْرٍto Bakr
وَما نُسِب امْرُؤٌ مِنْهُمْ لِبَكْرٍ
ولاnor to عُمَرٍUmar عَلَىthrough مَرِّthe passing of اللّياليyears
ولا عُمَرٍ عَلَى مَرِّ اللّيالي
None of them was affiliated with Bakr
or Umar through the passing years.
فَهَذاso this one عَالِمٌis learned يَرْويrelating knowledge لِهَذَاto that one
فَهَذا عَالِمٌ يَرْوي لِهَذَا
وَهَذاand this one قَاصِرٌis less learned يُحْفِيasks insistently السُّؤَالِthe question
وَهَذا قَاصِرٌ يُحْفِي السُّؤَالِ
This learned one relates knowledge to that one,
while this less learned one asks insistently.
وإِنَّكَand indeed you أَيهاO الْحَبْرُscholar الْمُفَدَّىheld dear
وإِنَّكَ أَيها الْحَبْرُ الْمُفَدَّى
حَقيقٌare worthy أَنْto تَميلَaspire إلَىto الْمَعاليhigh things
حَقيقٌ أَنْ تَميلَ إلَى الْمَعالي
And you, honored scholar, held dear,
are worthy of aspiring to high things.
كَذَاكَlikewise أَبُوكَyour father وَهُوَand he الْفَذُّis singular فيماin what
كَذَاكَ أَبُوكَ وَهُوَ الْفَذُّ فيما
يُحَبِّرُhe composes منْof بَدِيعاتِfine creations of الْمَقالِexpression
يُحَبِّرُ منْ بَدِيعاتِ الْمَقالِ
So is your father, singular in
the fine expressions he composes.
فَكُونَاso be, both of you تابِعَيْنِfollowers لِكُلِّof every نَصٍّtext
فَكُونَا تابِعَيْنِ لِكُلِّ نَصٍّ
صَحِيحٍsound واشْرُداand turn away, both of you عَنْfrom كُلِّevery خَالِempty thing
صَحِيحٍ واشْرُدا عَنْ كُلِّ خَالِ
So both of you follow every
sound text, and turn away from every empty thing.
ولاand do not تَتْهَيّباfear, both of you جُمْهُورَthe multitude of قَوْمٍa people
ولا تَتْهَيّبا جُمْهُورَ قَوْمٍ
فَمَنْfor whoever وَجَدَfinds الدّلِيلَthe proof فَماthen does not يُباليcare
فَمَنْ وَجَدَ الدّلِيلَ فَما يُبالي
Do not, either of you, fear the multitude,
for whoever finds the proof has no cause for concern.
وقِيسواand esteem فيin الصُّدورِyour hearts ذويthose of جَلالٍdignity
وقِيسوا في الصُّدورِ ذوي جَلالٍ
لَدَيْكُمْamong you منْfrom جَلاَلةِthe majesty of ذيpossessor of الْجَلالِmajesty
لَدَيْكُمْ منْ جَلاَلةِ ذي الْجَلالِ
And hold those of dignity in esteem
through the majesty of the Majestic One.
إذاwhen ماindeed قَالَsays قالhas said اللهُGod شَخْصٌa person
إذا ما قَالَ قال اللهُ شَخْصٌ
تطأطأbowed down عِنْدat ذاthat شُمُّlofty الْجِبالِmountains
تطأطأ عِنْد ذا شُمُّ الْجِبالِ
When someone says, ‘God has said,’
lofty mountains bow their heads.
وإنْand if قَالhe says الرّسولُthe Messenger يَقُولsays هَذاthis
وإنْ قَال الرّسولُ يَقُول هَذا
فَقَدْthen indeed طاحَتْfall away أَقاويلُsayings of الرّجالِmen
فَقَدْ طاحَتْ أَقاويلُ الرّجالِ
And when he says, ‘The Messenger says this,’
the sayings of men fall away.
وَمَنْand whoever وَجَدَfinds الْحَقِيقَةَthe truth وَهْيَand it حَقٌّis true
وَمَنْ وَجَدَ الْحَقِيقَةَ وَهْيَ حَقٌّ
فَقَدْthen indeed بَطَلَbecomes invalid التَّمَسُّكُclinging بالخَيالِto fancy
فَقَدْ بَطَلَ التَّمَسُّكُ بالخَيالِ
Whoever finds the truth, and it is indeed true,
has no reason to cling to fancy.
ومَنْand whoever رامَseeks الْجدالَargument فَقَدْthen indeed تَوَلَّتْhave come upon
ومَنْ رامَ الْجدالَ فَقَدْ تَوَلَّتْ
لَكَyou الْوَيْلاتُwoes أَوْقاتُthe hours of الْجِدالِdispute
لَكَ الْوَيْلاتُ أَوْقاتُ الْجِدالِ
And whoever seeks argument has taken on
woes in the hours of dispute.
وإنْand if قَالsays الْبَغِيضُthe hateful one بِلاwithout احْتِشامٍmodesty
وإنْ قَال الْبَغِيضُ بِلا احْتِشامٍ
فُلانٌso-and-so مِنْكَthan you أَعْرَفُis more knowledgeable بالْمَقالِabout the matter
فُلانٌ مِنْكَ أَعْرَفُ بالْمَقالِ
If a hateful person says without modesty,
‘So-and-so knows this matter better than you,’
فَقَدْthen indeed بَرحَbecame clear الْخَفاءُthe hidden matter فلاso do not تُجِبْهُanswer him
فَقَدْ بَرحَ الْخَفاءُ فلا تُجِبْهُ
فإنَّfor indeed الْجَهْلَignorance كالدّاءِis like the disease الْعُضالِincurable
فإنَّ الْجَهْلَ كالدّاءِ الْعُضالِ
the matter is plain, so do not answer him;
ignorance is like an incurable disease.
وأَمّاand as for مَنْone who غَداproceeds يَنْفيdenying اجْتِهاداًindependent reasoning
وأَمّا مَنْ غَدا يَنْفي اجْتِهاداً
وَلَمْand does not يَسْتَحْيِfeel shame منْat قَوْلِsaying الْمُحالِthe impossible
وَلَمْ يَسْتَحْيِ منْ قَوْلِ الْمُحالِ
As for one who denies independent reasoning
and feels no shame in saying the impossible,
فَقُلْso say لادرٌmay no good دَرّكَcome to you أيُّwhat نَصٍّtext
فَقُلْ لادرٌ دَرّكَ أيُّ نَصٍّ
أَتَىhas come يَقْضِيdecreeing بِتَخْصِيصِrestriction of الْكَمالِexcellence
أَتَى يَقْضِي بِتَخْصِيصِ الْكَمالِ
say, ‘May no good come to you! What text
has come to restrict excellence?’
وهَلْand has خَصَّsingled out الإلَهُGod بفَضْلِهِby His favor مَنْone who
وهَلْ خَصَّ الإلَهُ بفَضْلِهِ مَنْ
يُعَدُّis deemed مُقَدّماًforemost مِنْrather than دُونِa successor تَاليfollowing
يُعَدُّ مُقَدّماً مِنْ دُونِ تَالي
Has God, by His favor, singled out one
deemed foremost while excluding a successor?
مَقَالٌa claim لمnot يَقُلْهُuttered it غيرُexcept فَدْمٍa dullard
مَقَالٌ لم يَقُلْهُ غيرُ فَدْمٍ
تَقَاعَسَwho shrank عِنْدَat مُعْتَرَكِthe clash of النِّزالِbattle
تَقَاعَسَ عِنْدَ مُعْتَرَكِ النِّزالِ
That is a claim only a dullard would make,
one who shrank from the clash of battle.
مَقَالٌa claim صانَpreserved عَنْهُfrom it اللهُGod قَوْماًa people
مَقَالٌ صانَ عَنْهُ اللهُ قَوْماً
كِراماًnoble صَافحُواwho clasped كَفَّthe hand of المعاليhigh aspiration
كِراماً صَافحُوا كَفَّ المعالي
It is a claim from which God preserved noble people
who clasped the hand of lofty aspiration.
لَعَمْرُكَby your life إنَّindeed بَعْدَafter السِّتِّthe six قَوْماًthere are people
لَعَمْرُكَ إنَّ بَعْدَ السِّتِّ قَوْماً
هُمُthey أَبْطالُare champions of مُعْتَرَكِthe field of الْجِدالِdebate
هُمُ أَبْطالُ مُعْتَرَكِ الْجِدالِ
By your life, after the six there are people
who are champions in the field of debate.
لَعَمْرُكby your life إنّindeed بَعْدَafter السِّتِّthe six جِيلاًthere is a generation
لَعَمْرُك إنّ بَعْدَ السِّتِّ جِيلاً
يجلtoo exalted عَلَىfor الْمَخصّصِone who restricts بالجَلالِwith majesty
يجل عَلَى الْمَخصّصِ بالجَلالِ
By your life, after the six there is a generation
too exalted for one who confines excellence.
وقُلْتَand you said وفيand in الْعَقائِدِmatters of belief لَيْسَis not يُرْضَىaccepted
وقُلْتَ وفي الْعَقائِدِ لَيْسَ يُرْضَى
لَهَاfor them التَّقْلِيدُimitation أَوْor رَبْطُtying of الْعِقالِa halter
لَهَا التَّقْلِيدُ أَوْ رَبْطُ الْعِقالِ
And you said that in matters of belief,
imitation, or tying on a halter, is unacceptable.
فَتِلْكَso those لهاfor them انْدِراجٌfalling within فيa general rule عُمُومٍwithin
فَتِلْكَ لها انْدِراجٌ في عُمُومٍ
هُوَit is الْمَنْعُthe prohibition المعَمَّمْmade general فيin الْمَقالِthe discourse
هُوَ الْمَنْعُ المعَمَّمْ في الْمَقالِ
Those matters fall under a general rule:
the broad prohibition stated in the discourse.
وماand not خَبَرُthe report of الْحُدودِthe prescribed penalties حَدِيثُan account of صِدْقٍtruth
وما خَبَرُ الْحُدودِ حَدِيثُ صِدْقٍ
وَلكِنْbut عُدَّcount it فيamong قِيلrumor وَقَالand talk
وَلكِنْ عُدَّ في قِيل وَقَال
The report about the prescribed penalties is no sound account;
rather, count it among rumors and talk.
إلَىto الْبَصْريِّal-Basri يَنْسُبُهattribute it أَناسٌsome people
إلَى الْبَصْريِّ يَنْسُبُه أَناسٌ
ومَنْصُورُand Mansur بنُson of زَاذانٍZadhan يُغاليgoes too far
ومَنْصُورُ بنُ زَاذانٍ يُغالي
Some attribute it to al-Basri,
and Mansur ibn Zadhan goes too far.
وجُمْعَةُand Friday prayer of رَبِّناour Lord شُرِعَتْwas ordained ليُسْرٍfor ease
وجُمْعَةُ رَبِّنا شُرِعَتْ ليُسْرٍ
ولمand was not تُشْرَعْordained مُقَيَّدَةًbound بِواليto a governor
ولم تُشْرَعْ مُقَيَّدَةً بِوالي
Our Lord’s Friday prayer was ordained for ease
and was not ordained as dependent on a governor.
ودُمْand remain فيon نَهْجِa path of حَقٍّtruth تَنْتَحِيهِyou choose
ودُمْ في نَهْجِ حَقٍّ تَنْتَحِيهِ
وتَسْلُكُهُand you follow it عَلَىthrough مَرِّthe passing of اللّياليyears
وتَسْلُكُهُ عَلَى مَرِّ اللّيالي
Remain on the path of truth you choose
and follow it through the passing years.
Sol 6